What is a serene place? What is serenity? While we have a common understanding of the term, its connection to architecture is almost directly operational, if we look at the Latin meaning of fair and above all clear. What makes a place serene? Clarity of plan and fairing of walls, floors and ceilings, generally all surfaces, should provide an environment conducive to the mental, emotional state of serenity. What kind of moment could possibly ease people's mind? To be in peace, in place, at rest in such an environment should be the proper condition for a human being to let go of stresses and find, even if only temporarily, peace of mind. People's mind is like a receiver. The receptive mind will perceive such qualities in the environment and chances are that its response will be in concert with the intentions of the architect. With these thoughts on my mind, I start to imagine a sauna house in the city of Helsinki by means of designing certain moments constructed by the interreaction of physical elements and approach its design as stated above, in this case with clear and fair form, light, material and temperature. These elements, work together to create a space that can be pictured and memorized by visitors visually and in all other ways sensibly absorbed and will create a lasting memory of a period of tranquility and serenity. / Master of Architecture

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2016-10-18T17:03:33Z No. of bitstreams: 1 Luís Fernando Crespo.pdf: 1635484 bytes, checksum: 39c7d3ee30e2e431e1d95970e55f1295 (MD5) / Made available in DSpace on 2016-10-18T17:03:33Z (GMT). No. of bitstreams: 1 Luís Fernando Crespo.pdf: 1635484 bytes, checksum: 39c7d3ee30e2e431e1d95970e55f1295 (MD5) Previous issue date: 2016-08-26 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Trailing the work Serenity (Gelassenheit), the thesis deals with that issue as a philosophical proposal; this problem is found in the phase known as "second Heidegger". Always having as horizon guide, the question of Being and its meaning, the goal is to understand how serenity can be affirmed as proposal and to whom it is intended. Serenity is attitude and, dealing with the relationship that man establishes with himself, with the world and with Being, the center of the reflection occurs in a threefold way, establishing itself in problems 1) of thought as human response to the call of Being, 2) of the world in its constitution and in beings’ occurences and 3) of the act of naming things. As a singular element, emerges the word that names, in particular, the poetic word with its genuine name (as stated by the thinker), not subjecting the being to the desire of the reason that calculates. As the themes appear and relate, one observes the appearance of a new way of representing the world, whose main feature is the let-be (sein-lassen). It is exactly the let-be that approaches thinker and poet. Anyway, the other model of rationality that prevails in the thinking of Heidegger presented in this thesis is in constant tension with the technique - its talk and its doing - which, in turn, follows the ways of objectifying and calculating reason (whose main representative is science). The thesis concludes with portuguese-speaking poets' texts that, in our view, allow us to experience the thinking poetizing / Tomando como fio condutor a obra Serenidade (Gelassenheit), a tese trata do referido tema como proposta filosófica; tal problemática é encontrada na fase conhecida como “segundo Heidegger”. Tendo sempre, como horizonte-guia, a questão do ser e seu sentido, o objetivo é entender de que modo a serenidade pode ser afirmada como proposta e a quem ela se destina. Serenidade é postura e, tratando da relação que o homem estabelece consigo, com o mundo e com o ser, o centro da reflexão se dá de forma tríplice, firmando-se nos problemas 1) do pensamento como resposta do homem ao chamado do ser, 2) do mundo em sua constituição no dar-se dos entes e 3) do ato de nomear as coisas. Como elemento singular, aparece a palavra que nomeia – de modo especial, a palavra poética com seu nomear genuíno (como afirma o pensador), não sujeitando o ente ao desejo da razão que calcula. Conforme os temas aparecem e se relacionam, vê-se surgir um novo modo de representação do mundo, que tem o deixar-ser (sein-lassen) como característica principal. É exatamente o deixar-ser que aproxima pensador e poeta. Enfim, o outro modelo de racionalidade que vigora no pensar de Heidegger apresentado neste trabalho está em constante tensão com a técnica – seu falar e seu fazer – que, por sua vez, segue os caminhos da razão objetivadora e calculadora (cuja representante maior é a ciência). A tese se encerra com textos de poetas de língua portuguesa que, em nosso entendimento, permitem-nos fazer a experiência do poetar pensante

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O objetivo deste trabalho é trazer à discussão o modo quase hegemônico como o homem na modernidade, lançando mão dos inúmeros avanços tecnológicos conquistados pela ciência, lida com o anúncio da morte, de modo a adiá-la a qualquer preço, sob a máxima de que a vida deve ser prolongada, mesmo à custa de todo e qualquer sofrimento. Heidegger, em sua obra Ser e Tempo, esclarece o modo como o homem na cotidianidade mediana lida com a morte. O homem se movimenta na nossa época, denominada por Heidegger de era da técnica, era esta em que, segundo o filósofo, o mundo é desvelado como fundo de reservas por meio da máxima do controle dos entes e da existência. A morte, tal como compreendida na cotidianidade mediana, passa a ser um fenômeno passível de adiamento, sobre o qual podemos ter controle e que, ao modo impessoal, encontra-se sempre referida à morte do outro. Ao tomar o fenômeno da morte ao modo do impessoal, Heidegger acena que acabamos por obscurecer aquilo que lhe é mais próprio, ou seja, seu caráter irremissível, certo, indeterminado e insuperável. Buscaremos a concepção do autor sobre a morte como indissociável da existência e discutiremos como, na maioria das vezes, o homem movimenta-se no horizonte da técnica em meio à impessoalidade, lidando com a morte de modo impróprio e encobrindo essa possibilidade. Para tanto, iremos apresentar como a lida com a morte, na modernidade, encontra-se mediada pelos saberes especializados, a partir dos quais se procura combater, gerenciar e controlar este fenômeno. Apontaremos alguns dilemas que confrontaram a medicina e a sociedade diante dessa tentativa e buscaremos compreender como estes saberes foram construídos historicamente. Para desvelar outras possibilidades de lida com a morte, buscaremos na Grécia antiga, através da análise de mitos, o modo como o grego do ciclo épico lidava com este fenômeno. Retornando ao homem grego do ciclo épico, mostraremos que as verdades sobre a lida com a morte, que se estabeleceram como absolutas no mundo atual, podem ser colocadas em questão e apontaremos a pertinência de pensarmos a morte para além da lógica de modelos atuais que buscam gerenciar este fenômeno. Recorreremos, finalmente, ao texto Serenidade, de Heidegger, para examinar o pensamento do homem moderno e refletir sobre as suas incessantes investidas na busca pelo controle e pelo gerenciamento da morte. Através do pensamento reflexivo, proposto pelo autor, acreditamos que se desvelam outras possibilidades de lida com a morte, antes obscurecidas por verdades tomadas como absolutas, e, deste modo, torna-se possível conquistar uma relação mais livre com este fenômeno

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O objetivo deste trabalho é trazer à discussão o modo quase hegemônico como o homem na modernidade, lançando mão dos inúmeros avanços tecnológicos conquistados pela ciência, lida com o anúncio da morte, de modo a adiá-la a qualquer preço, sob a máxima de que a vida deve ser prolongada, mesmo à custa de todo e qualquer sofrimento. Heidegger, em sua obra Ser e Tempo, esclarece o modo como o homem na cotidianidade mediana lida com a morte. O homem se movimenta na nossa época, denominada por Heidegger de era da técnica, era esta em que, segundo o filósofo, o mundo é desvelado como fundo de reservas por meio da máxima do controle dos entes e da existência. A morte, tal como compreendida na cotidianidade mediana, passa a ser um fenômeno passível de adiamento, sobre o qual podemos ter controle e que, ao modo impessoal, encontra-se sempre referida à morte do outro. Ao tomar o fenômeno da morte ao modo do impessoal, Heidegger acena que acabamos por obscurecer aquilo que lhe é mais próprio, ou seja, seu caráter irremissível, certo, indeterminado e insuperável. Buscaremos a concepção do autor sobre a morte como indissociável da existência e discutiremos como, na maioria das vezes, o homem movimenta-se no horizonte da técnica em meio à impessoalidade, lidando com a morte de modo impróprio e encobrindo essa possibilidade. Para tanto, iremos apresentar como a lida com a morte, na modernidade, encontra-se mediada pelos saberes especializados, a partir dos quais se procura combater, gerenciar e controlar este fenômeno. Apontaremos alguns dilemas que confrontaram a medicina e a sociedade diante dessa tentativa e buscaremos compreender como estes saberes foram construídos historicamente. Para desvelar outras possibilidades de lida com a morte, buscaremos na Grécia antiga, através da análise de mitos, o modo como o grego do ciclo épico lidava com este fenômeno. Retornando ao homem grego do ciclo épico, mostraremos que as verdades sobre a lida com a morte, que se estabeleceram como absolutas no mundo atual, podem ser colocadas em questão e apontaremos a pertinência de pensarmos a morte para além da lógica de modelos atuais que buscam gerenciar este fenômeno. Recorreremos, finalmente, ao texto Serenidade, de Heidegger, para examinar o pensamento do homem moderno e refletir sobre as suas incessantes investidas na busca pelo controle e pelo gerenciamento da morte. Através do pensamento reflexivo, proposto pelo autor, acreditamos que se desvelam outras possibilidades de lida com a morte, antes obscurecidas por verdades tomadas como absolutas, e, deste modo, torna-se possível conquistar uma relação mais livre com este fenômeno

Nous avons souhaité, dans notre thèse, poursuivre et approfondir une étude de la pensée leibnizienne commencée en Maîtrise et en D.E.A. Nous plaçant à la frontière de la philosophie et de la littérature, nous nous sommes intéressé au point de vue d'un romancier leibnizien, Hermann Hesse (1877-1962), dont l'oeuvre imposante présente de multiples correspondances avec les théories leibniziennes. Nous avons construit notre étude autour des notions d’existence et d’harmonie, qui, dans la pensée de Hesse, comme, bien sûr, dans le système de Leibniz, sont des concepts fondamentaux. En mettant en lumière les différents thèmes leibniziens sous-jacents à la pensée poétique de Hesse, nous avons examiné le sens que prend la métaphysique de Leibniz dans un univers littéraire échappant, au premier abord, à la rationalisation.L’analyse des notions d’existence et d’harmonie nous a amené à définir les concepts, essentiels chez Leibniz, d’entr’expression et de communication, ainsi que ceux d’optimisme et de liberté. Dans l’univers leibnizien, univers "kaleidoscopique", lieu de concomitances et d’interactions multiples, l’individu, quoique déterminé dans son essence et se développant dans une forme d'autarcie, n’existe que par son inclusion dans l’ensemble du monde auquel il appartient. Nous avons essayé de montrer l'omniprésence des concepts leibniziens chez Hesse, qui conçoit le monde comme un tissu de correspondances et de résonances subtiles, gouvernées par l’immanence d’un Etre supérieur. Telle la monade leibnizienne, l’individu hessien recèle en lui-même une infinité de possibles, qu’il lui appartient d'explorer et de développer, pour acquérir son propre bonheur. La quête d’une certaine forme d'eudémonisme, qui constitue la base des interrogations fondamentales de l’œuvre hessienne, illustre sur un plan existentiel le thème leibnizien de l’optimisme. Chez Hesse, l’homme est à la recherche d’un art de vivre qui puisse lui procurer l'épanouissement de son être et la sérénité. Aspirant à un équilibre intérieur, à une communication avec le monde extérieur - et peut-être avec un principe divin - il recherche sa place au sein d'une harmonie universelle. / The aim of this thesis, is to pursue and examine thoroughly the study of the leibnizian thought we began to process in our Mastership and D.E.A. Looking at the frontier between philosophy and literature, we develop the viewpoint of the leibnizian novelist, Hermann Hesse (1877-1962), whose impressive work offers numerous connections with leibnizian theory. We based our study on the main notions of existence and harmony, which are both important concepts in the works of Leibniz and Hesse. Throwing light on some underlying leibnizian subjects in Hessian poetic thought, we examine the impact of leibnizian metaphysics in the literary universe of Hesse, which, at first sight, escapes to rationality.Analysing the notions of existence and harmony in Hesse and Leibniz leads to define precisely some leibnizian concepts which are very essential ones : expression ( of bodies, minds, universe…), communication, conception of freedom, optimism. In the leibnizian universe, which is a "kaleidoscopic" one and a site where numerous interactions and concomitances take place, the individual, though being determined in his essence as a "monad", i.e. a completely self-sufficient entity, only exists by inclusion in the whole world it belongs to. We tried to reveal the omnipresence of a number of leibnizian concepts in Hesse, who conceives the world as a set of correlations and subtle resonances, governed by an immanent superior Being. Like the leibnizian monad, the hessian individual contains in himself infinite possibilities, which it is his own responsability to explore and develop, in the view of making the experience of happiness. The search for a kind of eudemonism, which constitutes a basic question in the hessian work, is also an existential instanciation of the philosophical concept of optimism, a leibnizian subject. In Hesse's work, man is in search of an art of living, which can make him get self-fulfilment and absolute serenity. Longing for a mental balance, and for a true communication with the outer world – maybe with some divine principle – he is searching his niche in life, in its universal harmony.

La santé psychologique en emploi s’avère un sujet d’intérêt au Québec vu ses nombreuses retombées importantes sur les travailleurs et les organisations. Parmi les différents secteurs d’activités, les travailleurs du milieu de l’éducation, plus spécifiquement les directions d’établissement scolaire, présentent un état de santé psychologique moindre que la population générale. Des responsabilités professionnelles composées de conflits relationnels et d’une surcharge de travail engendrent un coût psychologique pour ces travailleurs. Il s’avère donc important d’identifier les moyens qui permettront d’améliorer et de maintenir une bonne santé psychologique. Le modèle des demandes ressources de l’emploi avance que les ressources interagissent avec les demandes de manière à réduire l’effet négatif de ces dernières sur la santé psychologique en emploi. La thèse aura pour objectif de valider l’effet protecteur de certaines ressources en fonction des principales causes de mauvaise santé des directions d’établissement scolaire. En effet, certaines ressources seraient plus appropriées en fonction des caractéristiques de l’emploi. En considérant que leur état de santé psychologique est principalement engendré par les conflits relationnels et la surcharge de travail vécue en emploi, les habiletés politiques et le sentiment d’efficacité personnel ont été retenus comme ressource. En effet, les études antérieures montrent que posséder un niveau élevé d’habiletés politiques protégerait des difficultés relationnelles, alors que le sentiment d’efficacité personnelle s’avérait utile face à une grande charge de travail. Sous cette perspective, le premier article vise à étudier la structure factorielle des dimensions de l’inventaire des habiletés politiques auprès d’un poste de gestion et plus particulièrement de directions d’établissement scolaire. Une étude antérieure réalisée auprès de gestionnaires montre que l’outil se déploie en cinq facteurs chez cette population. Les constats indiquent que l’outil se déploie en quatre facteurs pour une population de directions d’établissement scolaire, tel que l’outil original validé auprès d’une population non-cadre. Le deuxième article valide le rôle des habiletés politiques comme ressources personnelles pour minimiser l’effet néfaste des conflits interpersonnels sur la santé psychologique en emploi, en concordance avec le modèle demande ressource de l’emploi. Le sentiment d’efficacité personnelle sera également considéré comme étant une ressource personnelle pour contrer l’effet des demandes de l’emploi sur la santé psychologique en emploi. Les résultats constatent que seulement la dimension des habiletés politiques, astuce sociale, modère la relation entre l’anxiété et les demandes de l’emploi. / Psychological health at work is a subject of interest in Quebec because of is many important repercussions on workers and organizations. Among the different sectors of activity, workers in the education sector, more specifically school principals, have a lower level of psychological health than the general population. Professional responsibilities composed of relational conflicts and overwork, generate a psychological cost for these workers. It is therefore important to identify ways to improve and maintain good psychological health. The Employment Resource Requests model suggests that resources interact with demands to reduce the negative impact of demands on psychological health in employment. The aim of the thesis will be to validate the protective effect of certain resources according to the main causes of poor health of school management. Indeed, some resources would be more appropriate depending on the characteristics of the job. Considering that their psychological state of health is mainly caused by relational conflicts and the overload of work experienced in employment, political skills and the feeling of personal efficiency were retained as resources. Indeed, previous studies show that having a high level of political skills would protect relational difficulties, while the feeling of self-efficacy proved useful in the face of a large workload. From this perspective, the first article aims to study the factorial structure of the dimensions of the inventory of political skills in a management position and more specifically school management. An earlier study of managers shows that the tool is deployed in five factors in this population. The findings indicate that the tool is deployed in four factors for a population of principals, such as the original tool validated with a non-executive population. The second article validates the role of political skills as a personal resource to minimize the adverse effect of interpersonal conflict on psychological health in employment, in line with the employment demand model. Self-efficacy will also be considered as a personal resource to counter the effect of job demands on psychological health in employment. The results find that only the dimension of political skills, social trick, moderates the relationship between anxiety and job demands.

Individuals who consider themselves both scholars and fans represent not only a subculture of fandom but also a subculture of academia. These liminal figures seem suspicious to many of their colleagues, yet they are particularly positioned not only to be conduits to engaged learning for students but also to transform the academy by chipping away at the stereotypes that support the symbolic walls of the Ivory Tower. Because they are growing in number and gaining influence in academia, the scholar-fans of the television series Buffy the Vampire Slayer (Buffy) and other texts by creator Joss Whedon are one focus of this dissertation. Though Buffy academics or Whedon scholars are not the only ones of their kind (e.g., academic- fan communities have cropped up around The Simpsons, The Matrix Trilogy, and the Harry Potter franchise), they have produced more literature and are more organized than any other academic-fan community. I approach all of my subjects—fandom, academia, fan-scholars, and scholar-fans—from a multidisciplinary perspective, employing various methodologies, including autoethnography and narrative inquiry. Taking several viewpoints and using mixed methods best allows me to begin identifying and articulating a rhetoric of scholar-fandom. Ultimately, I claim that Whedon academic-fans employ a discourse marked by intimacy, community, reciprocity, and transformation. In other words, the rhetoric of Whedon scholar-fandom promotes an epistemology—a way of knowing—that in Parker J. Palmer’s paradigm is personal, communal, reciprocal, and transformational.

Individuals who consider themselves both scholars and fans represent not only a subculture of fandom but also a subculture of academia. These liminal figures seem suspicious to many of their colleagues, yet they are particularly positioned not only to be conduits to engaged learning for students but also to transform the academy by chipping away at the stereotypes that support the symbolic walls of the Ivory Tower. Because they are growing in number and gaining influence in academia, the scholar-fans of the television series Buffy the Vampire Slayer (Buffy) and other texts by creator Joss Whedon are one focus of this dissertation. Though Buffy academics or Whedon scholars are not the only ones of their kind (e.g., academic- fan communities have cropped up around The Simpsons, The Matrix Trilogy, and the Harry Potter franchise), they have produced more literature and are more organized than any other academic-fan community. I approach all of my subjects—fandom, academia, fan-scholars, and scholar-fans—from a multidisciplinary perspective, employing various methodologies, including autoethnography and narrative inquiry. Taking several viewpoints and using mixed methods best allows me to begin identifying and articulating a rhetoric of scholar-fandom. Ultimately, I claim that Whedon academic-fans employ a discourse marked by intimacy, community, reciprocity, and transformation. In other words, the rhetoric of Whedon scholar-fandom promotes an epistemology—a way of knowing—that in Parker J. Palmer’s paradigm is personal, communal, reciprocal, and transformational.